English
English version: The sutra says, 'All seeking is suffering; non-seeking is bliss.' To truly have no seeking is genuine practice. The fourth is 'acting in accordance with the Dharma' (cheng fa xing), which means based on the principle of the pure nature, the principle becomes the Dharma. Understanding that all phenomena are empty, without defilement or attachment, without this or that. The sutra says, 'In the Dharma, there are no sentient beings, because the Dharma removes the defilements of sentient beings; in the Dharma, there is no self, because the Dharma removes the defilements of self.' If wisdom can believe and understand this principle, one should act in accordance with the Dharma. The essence of the Dharma does not begrudge life, therefore one can practice giving, without stinginess in the heart, thoroughly understanding the three emptinesses (emptiness of self, emptiness of Dharma, emptiness of emptiness), not clinging to anything, only to remove defilements, gather sentient beings, without grasping at appearances. This is returning to one's original ground, and also adorns the path to Bodhi. As with giving, so are the other five perfections (morality, patience, diligence, concentration, wisdom). To eliminate delusion, practice the six perfections, without anything being practiced; this is acting in accordance with the Dharma. These four practices were personally taught by Bodhidharma (Da Mo Chanshi). The rest is a record by his disciple Tanlin of the teacher's words and deeds, compiled into a volume called 'Treatise on Bodhidharma' (Da Mo Lun). Bodhi Master also explained the essential meaning of the Lankavatara Sutra (Lengqie Jing) for the meditating monks, in one volume, about twelve or thirteen pages, also called 'Treatise on Bodhidharma'. These two treatises are complete and pure in both text and meaning, and circulate throughout the world. In addition, there are people who have forged three volumes of the 'Treatise on Bodhidharma', which are verbose and scattered in meaning, and cannot be used. The master also asked about the meaning by pointing to things, simply pointing to an object and asking what it is. He asked about all kinds of things in this way, changing the names of the objects, and changing the way of asking. He also said, 'Does this body exist or not? What kind of body is it?' He also said, 'The clouds and mist in the sky can never defile the empty space, but they can obscure the empty space, preventing it from being clear and bright.' The Nirvana Sutra (Nirvana Jing) says, 'There are no inner six entrances (eye, ear, nose, tongue, body, mind), no outer six dusts (form, sound, smell, taste, touch, dharma); the combination of inner and outer is called the Middle Way.' Third, the Shramana Huike (Huike Chanshi) of Ye City in the Qi Dynasty, succeeded Bodhidharma. This Zen Master Huike, whose secular surname was Ji, was from Wulao. At the age of fourteen, he encountered Bodhidharma traveling and teaching in the Song and Luo areas, and served him for six years, diligently studying the One Vehicle (Yicheng), and comprehending the profound principles. He briefly explained the method of cultivation, clarified the essential method of seeing the mind and realizing the nature, and truly attained the fruit of Buddhahood. The Lankavatara Sutra (Lengqie Jing) says, 'The Muni's (Muni) silent contemplation is to be far from birth and death; this is called non-grasping.' Whether in this life or the next, purify the Buddhas of the ten directions. --------------------------------------------------------------------------------
Chinese
。若有一人。不因坐禅而成佛者。无有是处。十地经云。众生身中。有金刚佛。犹如日轮。体明圆满。庆大无边。只为五荫。重云覆障。众生不见。若逢智风。飘荡五荫。重云灭尽。佛性圆照。焕然明净。华严经云庆大如法界。究竟如虚空。亦如瓶内灯光。不能照外。亦如世间云雾。八方俱起。天下阴暗。日光起得明净。日光不坏。只为云雾障。一切众生。清净性。亦复如是。只为攀缘妄念诸见。烦恼重云。覆障圣道。不能显了。若忘念不生。默然净坐。大涅槃日。自然明净。俗书云。冰生于水而冰遏水。冰伴而水通。妄起于真而妄迷真。妄尽而真现。即心海澄清。法身空净也。故学人依文字语言为道者。如风中灯。不能破闇。焰焰谢灭。若净坐无事。如蜜室中灯。则解破闇。昭物分明。若了心源清净。一切愿足。一切行满。一切皆辨。不受后有。得此法身者。恒沙众生。莫过有一行。亿亿劫中。时有一人。与此相应耳。若精诚不内发。三世中纵值恒沙诸佛。无所为。是知众生识心自度。佛不度众生。佛若能度众生过去逢无量恒沙诸佛。何故我不成佛。只是精诚不内发。口说得。心不得。终不免逐业受形。故佛性犹如天下有日月。水中有火。人中有佛性。亦名佛性灯。亦名涅槃镜。是故大涅槃镜。明于日月。内外圆净 。无边无际。犹如炼金。金质火尽。金性不坏。众生生死相灭。法身不坏。亦如泥团坏。亦如波浪灭。水性不坏。众生生死相灭。法身不坏。坐禅有功。身中自证故昼日饼尚未堪餐。说食焉能使饱。虽欲去其前塞。翻令后榍弥坚。华严经云。譬如贫穷人。昼夜数他宝。自无一钱分。多闻亦如是 又读者暂看。急须并却。若不舍还。同文字学。则何异煎流水以求冰。煮沸汤而觅雪。是故诸佛说说。或说说于不说。诸法实相中。无说无不说。解斯举一千从。法华经云。非实非虚。非如非异。太师之说此真法皆如实。与真幽理竟不殊。本迷摩尼谓瓦砾豁能自觉是真珠。无明智慧等无异。当知法即皆如。敏此二见诸徒辈。申词投笔作斯。观身与佛不差别。何须更觅彼无余。又云。吾本发心时。截一臂。从初夜雪中立。直至三更。不觉雪过于膝。以求无上道 华严经第七卷中说。东方入正受。西方三昧起。于眼根中入正受。于色法中三昧起。示现色法不思议。一切天人莫能知。其色法中入正受。于眼起定念不乱。观眼无生无自性。说空寂灭无所有。乃至耳鼻舌身意。亦复如是。童子身入正受。于壮年身三昧起。壮年身入正受 于老年身三昧起。老年身入正受。于善女人三昧起。善女人入正受。于善男子三昧起。善男子入正受。于 现代汉语译本 无边无际，犹如炼金。金子在火中炼尽杂质，但金的本性不会损坏。众生的生死相续会消灭，但法身不会损坏。又如泥团破碎，又如波浪消失，水的本性不会损坏。众生的生死相续会消灭，但法身不会损坏。坐禅有功，这种境界要自身去证悟，所以仅仅是画饼充饥是不行的，只是谈论食物怎么能吃饱呢？虽然想要去除眼前的障碍，反而使后面的楔子更加坚固。《华严经》说：‘譬如贫穷的人，日夜数着别人的宝物，自己却没有一分钱。多闻也是这样。’ 还有，读者只是暂时看看，必须立刻放下。如果不舍弃，就和咬文嚼字一样。那和煮流水来求冰，煮沸水来找雪有什么区别呢？所以诸佛说法，或者说关于不说之说，诸法实相中，无所谓说与不说。理解了这个道理，就能举一反三。《法华经》说：‘非实非虚，非如非异。’太师所说的这些真法都如实，与真正的幽深道理竟然没有差别。原本迷惑时把摩尼宝珠（Mani，如意宝珠）当成瓦砾，一旦醒悟就能自觉它是真正的宝珠。无明和智慧等同没有差异，应当知道一切法都是如如不动的。如果敏锐地看到这两种见解，诸位同伴，就应该写文章来表达自己的观点。观察自身与佛没有差别，何必再去寻找那彼岸的无余涅槃呢？ 又说：‘我最初发心的时候，砍断一只手臂，从初夜雪中站立，直到三更，不觉得雪没过了膝盖，以此来求无上道。’《华严经》第七卷中说：‘在东方进入正受（Samadhi，禅定），在西方三昧（Samadhi，禅定）生起。在眼根中进入正受，在色法中三昧生起，示现的色法不可思议，一切天人都不能知道。在色法中进入正受，在眼中生起定念而不散乱，观察眼无生无自性，说空寂灭无所有。’乃至耳鼻舌身意，也是这样。童子身进入正受，在壮年身三昧生起。壮年身进入正受，在老年身三昧生起。老年身进入正受，在善女人三昧生起。善女人进入正受，在善男子三昧生起。善男子进入正受，于...
English
English version Boundless and limitless, like alchemy. When gold is refined in fire, its impurities are burned away, but the nature of gold remains intact. The cycle of birth and death of sentient beings will cease, but the Dharmakaya (Dharmakaya, the body of the Dharma) will not be destroyed. Similarly, when a lump of clay is broken or a wave disappears, the nature of water remains intact. The cycle of birth and death of sentient beings will cease, but the Dharmakaya will not be destroyed. The merit of seated meditation lies in personal realization; mere drawing a cake to satisfy hunger is insufficient, and simply talking about food cannot satiate. Although one may wish to remove the obstacle in front, it only makes the wedge behind even stronger. The Avatamsaka Sutra (Avatamsaka Sutra, Flower Garland Sutra) says: 'It is like a poor person who counts the treasures of others day and night, yet has not a single coin of their own. Much learning is also like this.' Furthermore, readers should only take a brief look and then immediately let go. If they do not relinquish it, they are no different from engaging in mere textual criticism. What difference is there between boiling flowing water to seek ice or boiling hot water to find snow? Therefore, the Buddhas speak of speaking, or speak of not speaking. In the true nature of all dharmas, there is neither speaking nor not speaking. Understanding this principle allows one to infer a thousand from one example. The Lotus Sutra (Lotus Sutra) says: 'Neither real nor unreal, neither thus nor different.' The Great Teacher's words, these true dharmas, are all as they truly are, and are not different from the true profound principles. Originally, when deluded, one regards the Mani jewel (Mani, wish-fulfilling jewel) as rubble; once awakened, one can realize it is the true jewel. Ignorance and wisdom are not different; one should know that all dharmas are as they are. If you keenly see these two views, fellow disciples, you should express your views in writing. Observe that the body is not different from the Buddha; why seek that other shore of Nirvana (Nirvana, ultimate liberation) without remainder? It is also said: 'When I first made my vow, I cut off one arm and stood in the snow from the beginning of the night until the third watch, not noticing that the snow had passed my knees, in order to seek the unsurpassed path.' The seventh volume of the Avatamsaka Sutra says: 'Entering Samadhi (Samadhi, meditative absorption) in the East, Samadhi arises in the West. Entering Samadhi in the eye faculty, Samadhi arises in the realm of form, manifesting inconceivable forms that all gods and humans cannot know. Entering Samadhi in the realm of form, fixed thought arises in the eye without distraction, observing that the eye has no birth and no self-nature, speaking of emptiness, stillness, and non-existence.' And so it is with the ear, nose, tongue, body, and mind. The body of a youth enters Samadhi, and Samadhi arises in the body of a young adult. The body of a young adult enters Samadhi, and Samadhi arises in the body of an old person. The body of an old person enters Samadhi, and Samadhi arises in the body of a virtuous woman. The virtuous woman enters Samadhi, and Samadhi arises in the body of a virtuous man. The virtuous man enters Samadhi, and... --------------------------------------------------------------------------------
Chinese
比丘尼身三昧起。比丘尼身入正受。于比丘身三昧起。比丘身入正受。于学无学三昧起。无学入正受。于缘觉身三昧起。缘觉身入正受。于如来身三昧起。毛孔中。入正受。一切毛孔三昧起。一切毛孔入正受。一毛端头三昧起。一毛端入正受。一切毛端三昧起。一切毛端入正受。一微尘中三昧起一微尘中入正受。一切微尘三昧起。大海水入正受。于大盛火三昧起。一身能作无量身。以无量作一身。解斯举一千从。万物皆然也。 第四。隋朝舒州思空山粲禅师。承可禅师后。其粲禅师。罔知姓位。不测所生。按续高僧传曰。可后粲禅师。隐思空山。萧然净坐。不出文记。秘不传法。唯僧道信。奉事粲十二年。写器传灯。灯成就。粲印道信了了见佛性处。语信曰。法华经云。唯此一事。实无二。亦无三。故知圣道幽通。言诠之所不逮。法身空寂。见闻之所不及。即文字语言。徒劳施设也 大师云。余人皆贵坐终。叹为奇异。余今立化。生死自由。言讫遂以手攀树枝。奄然气尽。终于𡸣公山。寺中见有庙影。详玄传曰。惟一实之渊旷。嗟万相之繁难。俗异于体同。凡圣分而道合。寻涯也豁乎无际。眇乎无穷。源于无始。极于无终。解或以兹齐贯。深净于此俱融。谚空有而闻寂。括宇宙以通同。若纯金不隔于环玔。等积 现代汉语译本： 比丘尼从自身的三昧中出定，比丘尼的身进入正受（专注的状态）。从比丘身的三昧中出定，比丘的身进入正受。从有学（仍需学习者）和无学（已证阿罗汉果者）的三昧中出定，无学者进入正受。从缘觉（辟支佛）身的三昧中出定，缘觉的身进入正受。从如来（佛）身的三昧中出定，从（如来）的毛孔中进入正受。一切毛孔的三昧出定，一切毛孔进入正受。一根毛发尖端的三昧出定，一根毛发尖端进入正受。一切毛发尖端的三昧出定，一切毛发尖端进入正受。一粒微尘中的三昧出定，一粒微尘中进入正受。一切微尘的三昧出定，大海水进入正受。从大盛火的三昧出定，一身能够化作无量身，以无量身化作一身。理解了这个道理，举一反千，万物都是这样。 第四，隋朝舒州思空山粲禅师，继承了可禅师的衣钵。这位粲禅师，没有人知道他的姓氏和来历。根据《续高僧传》记载，可禅师之后有粲禅师，隐居在思空山，安静地禅坐，不留下文字记录，秘密地传法。只有僧人道信，侍奉粲禅师十二年，得到传法。粲禅师印证道信已经了了分明地见到佛性，告诉道信说：‘《法华经》说，唯有这一件事（指佛的知见），实在没有第二件，也没有第三件。’所以知道圣道的幽深玄通，是言语文字所不能表达的。法身空寂，是见闻觉知所不能达到的。用文字语言来表达，只是徒劳的施设。’ 大师说：‘其他人都是以坐终为贵，赞叹为奇异。我现在站着圆寂，生死自由。’说完，就用手攀住树枝，安然去世，最终在𡸣公山。寺庙中见到有他的庙影。详细的记载说：‘唯一真实的本源是如此的广阔，感叹万象的繁复艰难。世俗的表象不同，但本体相同，凡夫和圣人虽然有分别，但最终都归于道。追寻道的边际，是如此的空旷无边，如此的渺小无穷。道的源头在于无始，终结于无终。理解了这个道理，就可以将万物贯穿起来，深刻的清净也在这里融合。’谚语说，空和有虽然不同，但最终归于寂静，将宇宙万物都包括在内，达到通同。就像纯金不会被环和玔所隔开一样，等同于积累。